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Christianity and homosexuality

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The question of whether homosexuality is a sin has become a matter of theological debate among Christians.

Overview

Many Christian denominations hold that homosexual behavior is (and always has been) a sin. Most Christians would emphasise that they do not condemn people who have a homosexual orientation, only homosexual behavior. The Biblical passages most often referred to and discussed by Christians about homosexuality are:

  • Leviticus 18:22: "Thou shalt not lie with mankind, as with womankind: it is abomination."
  • Leviticus 20:13: "If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them."
  • Romans 1:26-32: "For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; ... without natural affection, ... who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them."
  • 1 Corinthians 6:9-10: "Neither ... effeminate, nor abusers of themselves with mankind, ... shall inherit the kingdom of God."

Other Biblical passages which prohibit sexual activity between other than husband and wife (fornication) have also been used to condemn homosexuality.

Many Christian groups hold
different views on homosexuality.
Anglican views of homosexuality
Quaker views of homosexuality
A Christian-related Sect's View ('Unification Church')

Many Christians in North America and Europe dissent from the traditional opprobrium of homosexuality. Among Protestants, the more traditional view is generally strongest in the US and Africa, while American Catholics are typically more liberal than Catholics elsewhere.

Christian theologians who do not believe homosexuality to be a sin argue that the traditionalists have misinterpreted the pertinent Bible passages or quoted them selectively. For example, they consider the original Hebrew in Leviticus to be ambiguous as to whether "male" means adult man or little boy. They also point out that Leviticus also condemns many other things that modern Christians do, including getting haircuts, eating shellfish, wearing fabrics made from two different fibers (e.g., wool/cotton blends), and planting two crops in a single field. (A humorous piece titled "An Open Letter to Dr. Laura," in which an anonymous writer thanks her for her stance against homosexuality and asks her how to kill people who get haircuts, has made the rounds on the Internet for several years. [1]) Some apologists make a distinction between "moral" codes and "purity" (or "ritual") codes in Leviticus and say that the purity codes no longer apply but that the moral codes (including the prohibition against homosexuality) remain binding.

Jews hold the Bible actually makes no distinction between morality and purity, and that the rules were generated in such a way that following the purity laws would lead to ethical behavior. However, Christians do not believe that the purity code prohibitions apply to them because these codes have been superseded by the sacrifice of Jesus. On the other hand, Christians do believe that the moral codes still apply. Thus much of the debate centers on whether homosexuality falls within the category of a purity code or a moral code. Liberal Christians argue that since the prohibition against homosexuality appears in a list of purity codes, this prohibition is equally irrelevant to Christians. Traditional Christians, on the other hand, consider the Levitical condemnation of homosexuality to remain in force, because they believe it is reinforced elsewhere in the Bible, including the New Testament.

Many traditionalists view homosexual behavior as a choice, and believe that it is possible and desirable to make a transition to heterosexuality. For some traditionalists this point is crucial to their position, believing that if homosexual orientation is not a choice then it should be accepted according to Galatians 3:28: "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus." They argue that this verse refers to attributes that are not freely chosen. This idea has found its expression in the Christian ex-gay movement, which publicizes cases of people who have "walked away from homosexuality".

However, it is essential here to distinguish between behaviour and orientation. If there is free will, an important idea in Christian Theology, people do have a choice about how they behave, and this is quite different from whether or not people have a choice about their sexual orientation. As for most traditional Christians it is homosexual behaviour rather than orientation that is sinful, the questions that arise about homosexual orientation are separate, and less hotly debated. However, questions of whether homosexual people can change or be "healed" of their homosexuality do arise, and are important.

Of course one can argue that if the Orientation is not a choice then it is part of God’s design for humans and therefore the act of two men or women loving one another must also be part of that plan. It would be highly illogical to imagine God making homosexuals then denying them acting homosexual. It would be like making black people but forcing them to act white. Phiddipus 04:54, 22 Nov 2004 (UTC)

The idea of homosexual orientation being a free choice is rejected by many psychologists, as well as many scientists, and most homosexual people. The best evidence suggests that homosexual desires are present in some people in early childhood (see genetics and sexual orientation and causes of sexual orientation). They further argue that to deny people the right to express sexual love with another human being in the manner that God endowed them with is not an act of compassionate love. Many theologically liberal Christians agree and believe that God wishes for each person to fulfill their desire for consensual romantic and sexual relationships, if they desire it.

Based on Sigmund Freud's work, some notable psychologists, for example Robin Skinner in "Families and How to Survive Them", agree that homosexual desires are present in children, but argue that there is a developmental progression in children from homosexuality to heterosexuality, and that homosexuality in adults can be the result of developmental problems encountered in making this transition in childhood. Freud's "Letter to an American Mother" of 1935 contains this idea - he writes: "Homosexuality is assuredly no advantage, but it is nothing to be ashamed of, no vice, no degradation, it cannot be classified as an illness; we consider it to be a variation of the sexual function produced by a certain arrest of sexual development. " Freud went on to say that in some cases, this might be reversible "By asking me if I can help, you mean, I suppose, if I can abolish homosexuality and make normal heterosexuality take its place. The answer is, in a general way, we cannot promise to achieve it. In a certain number of cases we succeed in developing the blighted germs of heterosexual tendencies which are present in every homosexual, in the majority of cases it is no more possible. It is a question of the quality and the age of the individual. The result of treatment cannot be predicted."

Other traditionalists accept that homosexual orientation is not a choice, but argue that acting on that orientation is nevertheless sinful. In these cases, most Christians who condemn homosexual behaviour would not condemn homosexual orientation, but would advocate a life of celibacy for those who have that orientation. However, the Catholic Church has been moving towards a policy of prohibiting homosexuals from being priests, even if they are celibate. This position has been put forward by some Catholic leaders as a possible way of clearing up the sex abuse scandal that has scarred the reputation of the Church in recent decades.

Liberal Christians also argue that Jesus explicitly condemned divorce—equating it with adultery in the Sermon on the Mount—but never explicitly forbade homosexuality; so they call it hypocritical to criticize homosexuality much more vocally than divorce. Also, rather than interpreting the term "adultery" in the Ten Commandments to mean any sex outside of marriage, they interpret it to mean sexual betrayal of a spouse, which would make the prohibition irrelevant to sex between unmarried persons, including unmarried homosexuals.

It is worth noting that the Leviticus passages only specifically mention male homosexual behavior. Paul's letter to the Romans is the only place in the Bible where female homosexual behavior is specifically mentioned. It should also be observed that in respect of sexual conduct, Leviticus passages tend to speak euphemistically, rather than offering explicit reference to physical postures and actions. For example, Lev 18:6-17 repeats with each verse the phrase uncover the nakedness of, rather than explain exactly what is meant.

Modern readers often understand Leviticus as prohibiting homosexuality as such. But homosexuality, as a 19th-century concept denoting same-sex love, homoerotic feelings and sexual acts at the same time, is not a concern of Leviticus at all. The biblical expression "lie with someone" is a eupemism for the act of penetration. Therefore, non-penetrative sex was never considered to be unlawful by the Jewish law. "The Talmud understands the Torah’s interdiction in Leviticus 18 and 20 to be limited to male/male anal intercourse. Other male/male non-penetrative sexual practices, such as intercrural intercourse, are included in the category of masturbation—a category that is not condemned. To phrase the matter in contemporary language, the issue at stake in Leviticus and its later Talmudic interpretation is proper gender-role differentiation, not orientation or object choice. The text does not address the issue of homosexuality as that issue typically is framed in our conversations today" (Boyarin 337-39).[2]

Positions of specific churches

The Catholic Church considers homosexual behavior to be disordered and sinful, but has clearly stated that homosexual desire itself is not. On the one hand, "[homosexual acts] are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved." (Catechism of the Catholic Church para. 2357) On the other hand, "The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition." (ibid, para. 2358) (In the first edition of the Catechism in English, the phrase "they do not choose their homosexual condition" appeared. However, this was removed in the second edition to reflect corrections made to the official Latin text.) For homosexuals, in general, the Catholic Church offers the following counsel: "Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection." (ibid, para. 2359) It should be noted that the same call to the virtue of chastity applies to all persons. See Catechism of the Catholic Church Article 6 Section II: The Vocation to Chastity

The Anglican Communion, which includes the Episcopal Church, has been divided on this issue; see Anglican views of homosexuality.

The Southern Baptist Convention, the entity that represents the largest Protestant body known commonly as the Southern Baptist Churches, considers homosexual behavior to be sinful. Relations outside lawful marriage are also considered deviant. The general consensus is that homosexuals can in fact choose chastity and eventually recover their heterosexual preference. Southern Baptist clergy generally do not accept or participate in same-sex unions. To this date this denomination has never appointed a minister whom they knew to be homosexual. For more information see their position statement.

The United Methodist Church officially considers "the practice of homosexuality (to be) incompatible with Christian teaching" and states that "self-avowed practicing homosexuals" cannot be ordained as ministers. However, some local congregations have defied the church leadership on this issue and are fighting the policy in church courts. Politically, the church has supported civil rights for gays, although it is unclear whether that support extends to same-sex marriage.

The Presbyterian Church (USA), the largest U.S. Presbyterian body, is sharply divided over the issue of homosexuality. Although gays are welcome to become members of the church, denominational policy prohibits non-celibate homosexuals (or unmarried people who are sexually active) from serving as ministers or on key church boards. After rancorous debate, that policy was upheld in a vote of presbyteries in 2002. It is uncertain how those on the losing side will react; some observers believe that congregations could break away from the denomination over that issue.

The Seventh-day Adventist Church is opposed to homosexual practices and relationships on the grounds that "sexual intimacy belongs only within the marital relationship of a man and a woman." It believes the Bible consistently affirms the pattern of heteromonogamy, and all sexual relations outside the scope of spousal intimacy are contrary to God's original plan.[3]

The Eastern Orthodox Church is not legalistic in its views of homosexuality, or of sin in general. There is no solid pronouncement against homosexuality that cannot be relegated to opinion. In order to have a fuller understanding to how Orthodox approach homosexuality one must understand how the Church approaches sexuality in general.

From the Church’s point of view humans are not truly sexual creatures, as we currently perceive them to be. Fallen human nature has lead man to adopt a more animalistic view of sexual activity that is not true to man’s ultimate transfigured nature. Sex and marriage are both temporary states experienced in this world only. In heaven all are equal and our relationship is with God (Matt. 22:30, Mark 12:25, Luke 20:35). Therefore we could say that the Orthodox Church does not support any sexuality at all (indeed, it supports virginity as the favored path); however, it makes certain compensations towards man’s current state and allows (and even blesses) the temporary heterosexual union. But when it comes to homosexuality it has no other reference and simply sees it as another example of fallen human nature and as a temporary state of affairs, irrelevant to questions of salvation.

Also, nothing in Orthodoxy is automatic (latae sententiae). What is a sin for one man may not be for another; neither does the Orthodox see all sin as being the same. The interpretation of all situations with regard to the individual is handled through a spiritual father or confessor.

A few of the jurisdictions within the church have discussed the situation in council. One such jurisdiction, The Orthodox Church in America, offered the following observations at its 10th All-American Council in 1992 that homosexuality is "the result of humanity's rebellion against God (the fall of Man), and so is contrary to man's true nature..." It then offeres guidence: "Men and women with homosexual feelings and emotions are to be treated with the understanding, acceptance, love, justice and mercy due to all human beings.... Persons struggling with homosexuality who accept the Orthodox faith and strive to fulfill the Orthodox way of life may be communicants of the Church with everyone else who believes and struggles. Those instructed and counseled in Orthodox Christian doctrine and ascetic life who still want to justify their behavior may not participate in the Church's sacramental mysteries, since to do so would not help, but harm them spiritually."[4]

It should be noted, however, that these conclusions do not reflect an absolute view and remain in the realm of opinion. Each situation must be treated independently as described above.

File:Eglise-stjean-inclusivity.jpg
This congregation of the United Church of Canada has posted a statement affirming that they welcome people of all backgrounds, including gays and lesbians, as full members of the church.

The United Church of Canada, the largest Protestant denomination in Canada, affirms that homosexuals are welcome in the church and the ministry. The resolution "A) That all persons, regardless of their sexual orientation, who profess Jesus Christ and obedience to Him, are welcome to be or become full member of the Church. B) All members of the Church are eligible to be considered for the Ordered Ministry." was passed in 1988. This was not done, however, without intense debate over what was termed "the issue"; some congregations chose to leave the church rather than support the resolution. The church campaigned starting in 1977 to have the federal government add sexual orientation to federal non-discrimination laws, which was accomplished in 1996. [5]

The Religious Society of Friends (Quakers) is deeply divided on this issue. The more conservative Friends United Meeting and Friends Evangelical Church considers homosexuality sinful; but other Friends, such as those in the Friends General Conference, strongly support equal rights for homosexuals. See Quaker views of homosexuality.

The Metropolitan Community Church is a Protestant denomination with churches throughout the United States with a mostly, but not exclusively, gay membership. Acceptance of homosexuality is an important part of its theology.

The Uniting Church in Australia allows for the membership and ordination of homosexual people. On July 17 2003 it clarified its 1982 position when the national Assembly meeting stated that people had interpreted the scriptures with integrity in coming to the view that a practicing homosexual person in a committed same sex relationship could be ordained as a minister. It also stated that people who had come to the opposite view had also interpreted the scriptures with integrity. When Presbyteries (regional councils) select candidates for ministry they may use either of these positions, however they cannot formally adopt either position as policy, but must take each person on a case by case basis. By explicitly stating the two positions, this decision fleshes out a 1982 Assembly Standing Committee decision which did not ban practicing homosexual people from ministry but left the decision up to Presbyteries. After emotional debate, the 1997 Assembly did not reach a decision, and the 2000 Assembly decided not to discuss homosexuality.

The United Church of Christ is a congregational denomination, and hence views on most controverial matters vary among congregations. A substantial minority of UCC congregations have adopted an "open and accepting" statement welcoming homosexuals to become members and participate in worship as equals. A few congregations have opposite views, and many have no official policy.

The Evangelical Lutheran Church in America, the largest Lutheran church body in the United States, is currently evaluating its policy on the ordination of homosexuals and a final report is expected at the 2005 Churchwide Assembly. Current policy states that persons who are homosexual in their self-understanding are allowed to be ordained, but must maintain a lifestyle abstinent of sexual relations. Outside of ordination, policy states that GLBT individuals are welcome and encouraged to become members and participate in the life of the congregation. ELCA congregations that embrace GLBT are called Reconciling in Christ congregations. The group Lutherans Concerned spans all Lutheran synods in North America supports the inclusion of GLBT members in Lutheran churches.

The following groups are regarded by most Christians as Sects rather than as part of the Christian Church, but their views on homosexuallity are included here for completeness.

Unitarian Universalists do not believe homosexuality to be a sin. They ordain gay and lesbian ministers, and welcome gay people into their congregations both informally and formally. The Unitarian Universalist Association itself has stated that it is no longer a part of Christianity, although many Unitarian Universalists are also Christian.

The Church of Jesus Christ of Latter-day Saints (LDS Church—Mormons) considers homosexual behavior to be sinful. Homosexual desire itself (if not acted upon) is not viewed as sinful and is sometimes referred to as same-sex attraction rather than homosexuality. The church has actively opposed efforts to legalize same-sex marriage, although it has not taken any formal position on other political matters affecting legal rights for gays. The church also condemns persecution of homosexuals, and encourages people to instead treat homosexuals as neighbors in accordance to Jesus's teachings of neighborly love, whatever the actions they choose. However, church doctrine does hold that heterosexual marriage is required for entry into the most desirable forms of afterlife.

Jehovah's Witnesses consider homosexual activity to be sinful, but recognize that some persons may be prone to homosexuality. Such ones are encouraged not to act upon their homosexual feelings. While condemning homosexual behavior, they encourage their members not to hate homosexuals. Their literature has stated: "Christians do not make homosexuals, or anyone else, the target of ill will, ridicule, or harassment. True Christians view their fellow humans as potential disciples of Christ, treating them in a respectful and dignified manner."

The Unification Church is not considered a Christian church by some other churches because of its strong orientation towards Sun Myung Moon as the Messiah; see Unification Church views of sexuality.


Bibliography

  • Boswell, John, Christianity, social tolerance, and homosexuality: Gay people in Western Europe from the beginning of the Christian era to the fourteenth century, 1980, University of Chicago Press, ISBN 0226067106
  • John F. Harvey, O.S.F.S., The Truth about Homosexuality: The Cry of the Faithful, introduction by Benedict J. Groeschel, C.F.R., 1996, Ignatius Press, ISBN 0898705835
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